This society, of which Lorenzo was the soul as well as the founder,[54] reckoned among its members certain individuals, whose names are still held in respect by posterity; and many others who, less distinguished or less fortunate, exercised, nevertheless, a useful influence on the regeneration of good studies, and the diffusion of the knowledge that may be derived from the works of antiquity. Among the former, the first rank was unanimously given to Politiano, Pico della Mirandola, Leon-Battista Alberti, and Marsilio Ficino. Lorenzo required that his sons should be present at the learned discourses of the academy. Michel Angelo listened to them in company with Pietro, and Cardinal Giovanni, and received most flattering consideration from Politiano. The subtilties of Grecian metaphysics, and the technical language of logic, discouraged Buonarotti's clear and free understanding; but the sublimity of conception, and majesty of expression of the Attic Bee, met with marvellous affinities in the disposition of the young Florentine. These studies developed in Michel Angelo, the poetical genius of which he has left admirable proofs in his marbles, his cartoons, and his writings. It was not only the affectionate interest of Lorenzo, the intimacy with his sons, and the generous cares of Politiano, in the house of the Medici, which aided the progress, and inflamed the energy of Michel Angelo. At this same time, more profound lessons were repeated in an austere pulpit, not far from the delicious gardens of Valfondo. Girolamo Savonarola, the celebrated dominican of Saint Mark, was at the zenith of his reputation; and his influence over the people of Florence, without directly thwarting that of Lorenzo, began, nevertheless, to counterbalance it. Michel Angelo, says the most exact of his biographers, (Vasari, _Vite dei Pittori_,) read "with great veneration" the works written by the enthusiastic and eloquent monk. From him he learned to seek in the Holy Scriptures for the pure and direct source of the highest inspiration; and, during his whole life, Buonarotti had constantly in his hand the sacred volume, and the _Divina Comedia_ of Dante, which he regarded as a commentary at once philosophical, theological, and, above all, poetical upon the former. An ardent love of art confined within due bounds the effect which Savonarola's exhortations produced upon the true and serious soul of the young sculptor; he neither followed the Dominican in his fanatical hostility to the artistic and literary Renaissance, then displaying all the riches of its spring, nor in the political aberrations which Savonarola, after the death of Lorenzo, had the misfortune to display in the public squares of Florence, and even in the heart of her councils.